Resisting Large-Scale Mining
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07 Dilemma in National Integration the Tasaday As a Case in Point.Pdf
DILEMMA INNATIONAL INTEGRATION: THE TASADAY .- AS A CASE IN POINT Editor', note. The panel discussion on national integration opened with the showing of about 15 slides on the Tasaday, the small band of cave-dwelling food gatherers dis covered in South Cotabato in June 1971 (see PSR 20 [3]>. After this Dr. Robert B. Fox, Director of the Panamin Research Center, reviewed for the audience basic information • about the cultural minorities of the Philippines: how they are legally and socioculturally def'med; how many they are (69 groups in all); how they range in numbers (from 500,000 Maranao Muslims through 120,000 Ifugao to 811 Agta and 25 TasadaY)j and who works with them (for the smaller groups, misslonaries or Panamin). Dr. Fox was followed by Eric Casifto, Teodoro Llamzon, and William Henry Scott, whose papers are published below. National Integration and National Language TEODORO A. LLAMZON • March 17, 1972 • The language situation in the Philippines today is described in terms of total number of langu&8es, official languages, lingua francas, and medium of instruction. If language is a symbol of national unity, which language(s) is it important that the Tasaday should leam? Perhaps the solution of Fr. Antoon Postma, S.V.D., missionary to the Mindoro Hanunoo, should be considered. While seeing that they leam more and more about Hanunoo languase and culture, he also has them leam Pilipino and English. The problem of national integration is of great Pampanggo - are spoken by more than 95 per interest, especially from the point of view of cent of the total population; the so-called language. -
Pasil Survey Report, Kalinga Province
DigitalResources Electronic Survey Report 2015-018 Pasil Survey Report, Kalinga Province Ryn Jean Fe Gonzales Pasil Survey Report, Kalinga Province Ryn Jean Fe Gonzales SIL International® 2015 SIL Electronic Survey Report 2015-018, December 2015 © 2015 SIL International® All rights reserved Abstract Pasil is one of the eight municipalities of Kalinga province in the northern Philippines. It has 14 villages or barangays that are grouped into seven subtribes who each speak their own variety of Pinasil, the collective name for the language spoken in Pasil. The sociolinguistic survey conducted in the area investigated the extensibility of materials in Lubuagan, a related variety, and the possibility of language development in a variety of Pinasil if Lubuagan is not acceptable. The survey team used four different sets of questionnaires, participatory tools, and a modified recorded text test (RTT) to gather data on language relatedness, attitudes, and language vitality. It was very clear that Lubuagan materials would not be extensible to Pasil. Although Lubuagan has high lexical similarity with Pasil, the people consider it as a different language and would rather have materials in Pinasil. The level of vitality of Pinasil based on the EGIDS is 6a, vigorous. The current status of the language will be able to sustain its current use or even a higher level of use especially in education, health, and other bodies of knowledge should the community decide to pursue a community- based language development. Contents Abstract 1 Introduction 2 Research -
Behind the Scenes
©Lonely Planet Publications Pty Ltd 467 Behind the Scenes SEND US YOUR FEEDBACK We love to hear from travellers – your comments keep us on our toes and help make our books better. Our well-travelled team reads every word on what you loved or loathed about this book. Although we cannot reply individually to your submissions, we always guarantee that your feed- back goes straight to the appropriate authors, in time for the next edition. Each person who sends us information is thanked in the next edition – the most useful submissions are rewarded with a selection of digital PDF chapters. Visit lonelyplanet.com/contact to submit your updates and suggestions or to ask for help. Our award-winning website also features inspirational travel stories, news and discussions. Note: We may edit, reproduce and incorporate your comments in Lonely Planet products such as guidebooks, websites and digital products, so let us know if you don’t want your comments reproduced or your name acknowledged. For a copy of our privacy policy visit lonelyplanet.com/ privacy. their advice and thoughts; Andy Pownall; Gerry OUR READERS Deegan; all you sea urchins – you know who Many thanks to the travellers who used you are, and Jim Boy, Zaza and Eddie; Alexan- the last edition and wrote to us with der Lumang and Ronald Blantucas for the lift helpful hints, useful advice and interesting with accompanying sports talk; Maurice Noel anecdotes: ‘Wing’ Bollozos for his insight on Camiguin; Alan Bowers, Angela Chin, Anton Rijsdijk, Romy Besa for food talk; Mark Katz for health Barry Thompson, Bert Theunissen, Brian advice; and Carly Neidorf and Booners for their Bate, Bruno Michelini, Chris Urbanski, love and support. -
Performing Thai and Indigenous Igorot American Folklore and Identities: Ethnic and Cultural Politics Revealed
Jati, Volume 18, December 2013, pp185-205 PERFORMING THAI AND INDIGENOUS IGOROT AMERICAN FOLKLORE AND IDENTITIES: ETHNIC AND CULTURAL POLITICS REVEALED Jonathan H. X. Lee and Mark S. Leo San Francisco State University ([email protected]) Abstract In this paper, we explore the interplay of performing ethnic culture through folklore, the politics of identity formations, and subjectivities of minoritized Asian Americans and their communities. In Asian American Studies, cultural performance and its relation to identity formation have commonly been viewed as lineal, and positive phenomena, especially among the youth. As marginalized Asian Americans — Thai and indigenous Igorot American folkloric performances reveal conflicts and tensions that question the notion of Asian American pan- ethnic solidarity. These can be situated externally (i.e., inter-ethnic conflicts and tensions between two ethnic groups), as well as internally (intra-ethnic conflicts within one ethnic group).1 They demonstrate how cultural and folkloric performances can be employed as both a strategy and mechanism for ethnic and cultural hegemony (as in the case of Filipino/Filipino American misappropriation of Igorot/Igorot American folklore and performances), and as a counter narrative to the dominant Asian American narrative of exceptionalism (i.e., the Model Minority). Thai and indigenous Igorot American youths challenge hegemonic cultural groups in their quests for social justice. Thai American Buddhists perform Thai religious identity and rituals to question the misinterpretation of Thai Buddhism by non-Asian Buddhists. Indigenous Igorot Americans challenge mainstream Filipino/Filipino American cultural and narrative hegemony by acting and performing their folklore and customs in their own space as a critique of an invisible interethnic cultural and subversive domination. -
Preservation of Indigenous Culture Among Indigenous Migrants Through Social Media: the Igorot Peoples
Proceedings of the 50th Hawaii International Conference on System Sciences | 2017 Preservation of Indigenous Culture among Indigenous Migrants through Social Media: the Igorot Peoples Khavee Agustus Botangen Shahper Vodanovich Jian Yu School of Engineering, Computer, School of Engineering, Computer, School of Engineering, Computer, and Mathematical Sciences and Mathematical Sciences and Mathematical Sciences Auckland University of Technology, Auckland University of Technology, Auckland University of Technology, Auckland, New Zealand Auckland, New Zealand Auckland, New Zealand [email protected] [email protected] [email protected] Abstract The universal goal is its retention among community The value and relevance of indigenous knowledge members and its transmission from the present towards sustainability of human societies drives for its generation to the next [16]. Accordingly, there have preservation. This work explored the use of Facebook been a considerable number of significant ICT-based groups to promote indigenous knowledge among Igorot approaches implemented to help address this cause. peoples in the diaspora. The virtual communities help They range from simple databases to massive intensify the connection of Igorot migrants to their digitization projects such as e-libraries, e-museums, traditional culture despite the challenges of assimilation comprehensive websites, information systems, and to a different society. A survey of posts on 20 Facebook knowledge systems; several examples are enumerated groups identified and classified the indigenous cultural and discussed in [39], [38], and [23]. Yet, these novel elements conveyed through social media. A subsequent works could interface with the popular social media to survey of 56 Igorot migrants revealed that popular further preservation outcomes. -
Region Penro Cenro Municipality Barangay
AREA IN REGION PENRO CENRO MUNICIPALITY BARANGAY DISTRICT NAME OF ORGANIZATION TYPE OF ORGANIZATION SPECIES COMMODITY COMPONENT YEAR ZONE TENURE WATERSHED SITECODE REMARKS HECTARES CAR Abra Bangued Sallapadan Ududiao Lone District 50.00 UDNAMA Highland Association Inc. PO Coffee Coffee Agroforestry 2017 Production Untenured Abra River Watershed 17-140101-0001-0050 CAR Abra Bangued Boliney Amti Lone District 50.00 Amti Minakaling Farmers Association PO Coffee Coffee Agroforestry 2017 Production Untenured Abra River Watershed 17-140101-0002-0050 CAR Abra Bangued Boliney Danac east Lone District 97.00 Nagsingisinan Farmers Association PO Coffee Coffee Agroforestry 2017 Production Untenured Abra River Watershed 17-140101-0003-0097 CAR Abra Bangued Boliney Danac West Lone District 100.00 Danac Pagrang-ayan Farmers Tree Planters Association PO Coffee Coffee Agroforestry 2017 Production Untenured Abra River Watershed 17-140101-0004-0100 CAR Abra Bangued Daguioman Cabaruyan Lone District 50.00 Cabaruyan Daguioman Farmers Association PO Coffee Coffee Agroforestry 2017 Production Untenured Abra River Watershed 17-140101-0005-0050 CAR Abra Bangued Boliney Kilong-olao Lone District 100.00 Kilong-olao Boliney Farmers Association Inc. PO Coffee Coffee Agroforestry 2017 Production Untenured Abra River Watershed 17-140101-0006-0100 CAR Abra Bangued Sallapadan Bazar Lone District 50.00 Lam aoan Gayaman Farmers Association PO Coffee Coffee Agroforestry 2017 Production Untenured Abra River Watershed 17-140101-0007-0050 CAR Abra Bangued Bucloc Lingey Lone -
Final Report
JAPAN INTERNATIONAL COOPERATION AGENCY DEPARTMENT OF PUBLIC WORKS AND HIGHWAYS THE REPUBLIC OF THE PHILIPPINES THE FEASIBILITY STUDY OF THE FLOOD CONTROL PROJECT FOR THE LOWER CAGAYAN RIVER IN THE REPUBLIC OF THE PHILIPPINES FINAL REPORT VOLUME III-2 SUPPORTING REPORT ANNEX VII WATERSHED MANAGEMENT ANNEX VIII LAND USE ANNEX IX COST ESTIMATE ANNEX X PROJECT EVALUATION ANNEX XI INSTITUTION ANNEX XII TRANSFER OF TECHNOLOGY FEBRUARY 2002 NIPPON KOEI CO., LTD. NIKKEN Consultants, Inc. SSS JR 02- 07 List of Volumes Volume I : Executive Summary Volume II : Main Report Volume III-1 : Supporting Report Annex I : Socio-economy Annex II : Topography Annex III : Geology Annex IV : Meteo-hydrology Annex V : Environment Annex VI : Flood Control Volume III-2 : Supporting Report Annex VII : Watershed Management Annex VIII : Land Use Annex IX : Cost Estimate Annex X : Project Evaluation Annex XI : Institution Annex XII : Transfer of Technology Volume III-3 : Supporting Report Drawings Volume IV : Data Book The cost estimate is based on the price level and exchange rate of June 2001. The exchange rate is: US$1.00 = PHP50.0 = ¥120.0 Cagayan River N Basin PHILIPPINE SEA Babuyan Channel Apayao-Abulug ISIP Santa Ana Camalaniugan Dike LUZON SEA MabangucDike Aparri Agro-industry Development / Babuyan Channel by CEZA Catugan Dike Magapit PIS (CIADP) Lallo West PIP MINDANAO SEA Zinundungan IEP Lal-lo Dike Lal-lo KEY MAP Lasam Dike Evacuation System (FFWS, Magapit Gattaran Dike Alcala Amulung Nassiping PIP evacuation center), Resettlement, West PIP Dummon River Supporting Measures, CAGAYAN Reforestation, and Sabo Works Nassiping are also included in the Sto. Niño PIP Tupang Pared River Nassiping Dike Alcala Reviewed Master Plan. -
CAR C08 QUARTER1 DEATH SPECIAL RELEASE.Pdf
Republic of the Philippines Philippine Statistics Authority Kalinga SPECIAL RELEASE f ST 2021 1 QUARTER REGISTERED DEATHS IN KALINGA f Date of Release: May 5, 2021 Reference No. 21CAR32-345 The number of registered death s in the province of Kalinga for the first quarter of 2021 summed up to 294. The City of Tabuk has the highest death registered with 176 death occurrences or 59.86% of the total registered. Municipality of Tanudan recorded the least number of documented deaths with only 4 death occurrences followed by the municipalities of Lubuagan and Pasil with 11 and Rizal and Tinglayan with 22 birth occurrences respectively. Table1. Number of Deaths Registered by Municipality and by Month: Kalinga 1st Quarter, 2021 Month Place of Registration TOTAL Jan Feb Mar Balbalan 2 9 9 20 Lubuagan 4 2 5 11 Pasil 2 3 6 11 Pinukpuk 6 10 12 28 Rizal 7 6 9 22 Tabuk City 52 56 68 176 Tanudan 4 1 1 2 Tinglayan 3 4 15 22 TOTAL 77 91 126 294 Figure1. Number of Registered Deaths by Month: Kalinga, 1st Quarter 2021 Source: Decentralized Vital Statistics System 2011 The month of March has the highest number of registered deaths with 126 in the 1st quarter 2021 followed by February with 91 and the least was January with 77 registered deaths. Figure2. Percentage Distribution of Deaths by Municipality: Kalinga, 1st Quarter 2021 3.74% 1.36% 7.48% 6.80% 3.74% Balbalan Lubuagan 9.52% Pasil Pinukpuk 7.48% 59.86% Rizal Tabuk City Tanudan Tinglayan Source: Decentralized Vital Statistics System 2011 More than half or 59.86 percent of the total number of registered deaths in Kalinga for the 1st Quarter 2021 were from City of Tabuk. -
Isneg – Kalinga – Conflict – State Protection – Domestic Violence
Refugee Review Tribunal AUSTRALIA RRT RESEARCH RESPONSE Research Response Number: PHL35138 Country: Philippines Date: 16 July 2009 Keywords: Philippines – Isneg – Kalinga – conflict – state protection – domestic violence This response was prepared by the Research & Information Services Section of the Refugee Review Tribunal (RRT) after researching publicly accessible information currently available to the RRT within time constraints. This response is not, and does not purport to be, conclusive as to the merit of any particular claim to refugee status or asylum. This research response may not, under any circumstance, be cited in a decision or any other document. Anyone wishing to use this information may only cite the primary source material contained herein. Questions 1. Can additional information be provided from other sources concerning the current relationships between the Kalinga and Isneg tribes? Or any reports of inter-tribal conflict anywhere? 2. Please provide information on state protection available in the Cordillera Administrative Region, North Luzon, and in the Philippines generally. RESPONSE 1. Can additional information be provided from other sources concerning the current relationships between the Kalinga and Isneg tribes? Or any reports of inter-tribal conflict anywhere? Limited relevant information has been found on relations between the specified tribes. As described by the Philippine National Commission on Indigenous Peoples, the Isnag is a relatively small tribal group of Malay origins who live in mountains in Apayao; Isnag and Apayao are alternative terms that refer to the inhabitants of Apayao in what used to be a part of Mountain Province before it was partitioned into the five provinces of Bensuet, Kalinga, Apayao, Mountain Province, and Bontoc. -
Experiences of Attaining Higher Education for Igorot Indigenous Peoples in the Philippines Digna Adonis Jen Couch
Australian Journal of Adult Learning Volume 57, Number 2, July 2017 ‘The trails to get there’: Experiences of attaining higher education for Igorot Indigenous Peoples in the Philippines Digna Adonis Jen Couch Australian Catholic University The title of this paper alludes to the hours of walking on mountain paths, which one of the authors, growing up in an Igorot Indigenous community in post-colonial Philippines undertook to go to school. This is an apt symbol of the sheer effort it can take to overcome physical, social, cultural and psychological barriers to access, persevere with and complete, higher education. This article explores the hardships of attaining higher education and the effects of education on the Igorot community. The article shares the experiences of Igorot leaders and how they have used their higher education learning to work for the promotion of maintenance of their Igorot culture. Keywords: barriers to education, Indigenous learning, westernized higher education 198 Digna Adonis and Jen Couch Introduction Digna’s Story: I come from a remote village in the highlands of Benguet. At an early age, my siblings and I were trained by our parents to help in household duties, farm work and participate in family and community rituals, which according to the Igorot culture are good ways to learn about life and its wisdom. Shortly before I turned seven, government representatives came to our village and enlisted children, telling us we needed to go to school to learn. After I finished elementary school, I needed to leave home to study at a private high school in a mining town centre, about five to six hours walk from my village. -
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Indigenous Peoples Plan August 2019 Philippines: Integrated Natural Resources and Environmental Management Project Subproject: Rehabilitation of Malucsad-Guinaang-Puapo Farm to Market Road, Pasil, Kalinga Prepared by Municipality of Pasil, Kalinga Province for the Asian Development Bank. i CURRENCY EQUIVALENTS (as of 1 August 2019) Currency unit – peso (PhP) PhP1.00 = $0.0193 $1.00 = PhP 52.35 This Indigenous Peoples Plan is a document of the borrower. The views expressed herein do not necessarily represent those of ADB's Board of Directors, Management, or staff, and may be preliminary in nature. In preparing any country program or strategy, financing any project, or by making any designation of or reference to a particular territory or geographic area in this document, the Asian Development Bank does not intend to make any judgments as to the legal or other status of any territory or area. ii ABBREVIATIONS ADB Asian Development Bank ADSDPP Ancestral Domains Sustainable Development and Protection Plan AO Administrative Order BHS Barangay Health Station BHW Barangay Health Worker BNS Barangay Nutrition Scholar BPMET Barangay Participatory Monitoring and Evaluation Team CADT Certificate of Ancestral Domain Title CECAP Central Cordillera Agricultural Programme COE Council of Elders DA Department of Agriculture DENR Department of Environment and Natural Resources EMA External Monitoring Agency FGD Focus Group Discussions FMR Farm to Market Road FPIC Free, Prior and Informed Consent ICC Indigenous Cultural Communities GRM Grievance Redress -
Aeta Women Indigenous Healers in the Philippines: Lessons and Implications
AETA WOMEN INDIGENOUS HEALERS IN THE PHILIPPINES: LESSONS AND IMPLICATIONS by Rose Ann Torres A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Graduate Department of Sociology and Equity Studies in Education Ontario Institute for Studies in Education University of Toronto © Copyright by Rose Ann Torres 2012 AETA WOMEN INDIGENOUS HEALERS IN THE PHILIPPINES: LESSONS AND IMPLICATIONS Doctor of Philosophy, 2012 Rose Ann Torres Graduate Department of Sociology and Equity Studies in Education Ontario Institute for Studies in Education University of Toronto Abstract This study investigates two central research problems. These are: What are the healing practices of Aeta women? What are the implications of the healing practices of Aeta women in the academic discourse? This inquiry is important for the following reasons: (a) it focuses a reconsidered gaze and empirical lens on the healing practices of Aeta women healers as well as the lessons, insights and perspectives which may have been previously missed; (b) my research attempts not to be 'neutral' but instead be an exercise in participatory action research and as such hopefully brings a new space of decolonization by documenting Aeta women healers‘ contributions in the political and academic arena; and (c) it is an original contribution to postcolonial, anti-colonial and Indigenous feminist theories particularly through its demonstration the utility of these theories in understanding the health of Indigenous peoples and global health. There are 12 Aeta women healers who participated in the Talking Circle. This study is significant in grounding both the theory and the methodology while comparatively ii evaluating claims calibrated against the benchmark of the actual narratives of Aeta women healers.